History of the Incas

P >> Pedro Sarmiento de Gamboa >> History of the Incas

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[Note 79: Susurpuquio seems to have been a fountain or spring on the
road to Xaquixahuana. Molina relates the story of the vision somewhat
differently, p. 12. Mrs. Zelia Nuttall thinks that the description of
the vision bears such a very strong resemblance to a bas relief found in
Guatemala that they must have a common origin.]

While the Inca Yupanqui was thus engaged the Chancas had been marching,
and reached a place very near Cuzco called Cusi-pampa, there being
nothing between it and Cuzco but a low hill. Here the Quillis-cachi was
encountered again. He said that he had been to spy, and that he rejoiced
to meet them. This deceiver went from one side to the other, always
keeping friends with both, to secure the favour of the side which
eventually conquered. The Chancas resumed the march, expecting that
there would be no defence. But the Quillis-cachi, mourning over the
destruction of his country, disappeared from among the Chancas and went
to Cuzco to give the alarm. "To arms! to arms!" he shouted, "Inca
Yupanqui. The Chancas are upon you."

At these words the Inca, who was not off his guard, mustered and got his
troops in order, but he found very few willing to go forth with him to
oppose the enemy, almost all took to the hills to watch the event. With
those who were willing to follow, though few in number, chiefly the men
of the seven Sinchis, brothers and captains, named above, he formed a
small force and came forth to receive the enemy who advanced in fury and
without order. The opposing forces advanced towards each other, the
Chancas attacking the city in four directions. The Inca Yupanqui sent
all the succour he could to the assailed points, while he and his
friends advanced towards the statue and standard of Uscovilca, with
Asto-huaraca and Tomay-huaraca defending them. Here there was a bloody
and desperate battle, one side striving to enter the city, and the other
opposing its advance. Those who entered by a suburb called
Chocos-chacona were valiantly repulsed by the inhabitants. They say that
a woman named Chanan-ccuri-coca here fought like a man, and so valiantly
opposed the Chancas that they were obliged to retire. This was the cause
that all the Chancas who saw it were dismayed. The Inca Yupanqui
meanwhile was so quick and dexterous with his weapon, that those who
carried the statue of Uscovilca became alarmed, and their fear was
increased when they saw great numbers of men coming down from the hills.
They say that these were sent by Viracocha, the creator, as succour for
the Inca. The Chancas began to give way, leaving the statue of
Uscovilca, and they say even that of Ancovilca. Attacking on two sides,
Inca Rocca, Apu Mayta, and Vicaquirau made great havock among the
Chancas. Seeing that their only safety was in flight, they turned their
backs, and their quickness in running exceeded their fierceness in
advancing. The men of Cuzco continued the pursuit, killing and wounding,
for more than two leagues, when they desisted. The Chancas returned to
Ichu-pampa, and the _orejones_ to Cuzco, having won a great victory and
taken a vast amount of plunder which remained in their hands. The Cuzcos
rejoiced at this victory won with so little expectation or hope. They
honoured Inca Yupanqui with many epithets, especially calling him
PACHACUTI, which means "over-turner of the earth," alluding to the land
and farms which they looked upon as lost by the coming of the Chancas.
For he had made them free and safe again. From that time he was called
Pachacuti Inca Yupanqui.

As soon as the victory was secure, Inca Yupanqui did not wish to enjoy
the triumph although many tried to persuade him. He wished to give his
father the glory of such a great victory. So he collected the most
precious spoils, and took them to his father who was in Chita, with a
principal _orejon_ named Quillis-cachi Urco Huaranca. By him he sent to
ask his father to enjoy that triumph and tread on those spoils of the
enemy, a custom they have as a sign of victory. When Quillis-cachi Urco
Huaranca arrived before Viracocha Inca, he placed those spoils of the
Chancas at his feet with great reverence, saying, "Inca Viracocha! thy
son Pachacuti Inca Yupanqui, to whom the Sun has given such a great
victory, vanquishing the powerful Chancas, sends me to salute you, and
says that, as a good and humble son he wishes you to triumph over your
victory and to tread upon these spoils of your enemies, conquered by
your hands." Inca Viracocha did not wish to tread on them, but said that
his son Inca Urco should do so, as he was to succeed to the Incaship.
Hearing this the messenger rose and gave utterance to furious words,
saying that he did not come for cowards to triumph by the deeds of
Pachacuti. He added that if Viracocha did not wish to receive this
recognition from so valiant a son, it would be better that Pachachuti
should enjoy the glory for which he had worked. With this he returned to
Cuzco, and told Pachacuti what had happened with his father.

XXVIII.

THE SECOND VICTORY OF PACHACUTI INCA YUPANQUI OVER THE CHANCAS.

While Pachacuti Inca Yupanqui was sending the spoil to his father, the
Chancas were recruiting and assembling more men at Ichu-pampa, whence
they marched on Cuzco the first time. The Sinchis Tomay-huaraca and
Asto-huaraca began to boast, declaring that they would return to Cuzco
and leave nothing undestroyed. This news came to Pachacuti Inca
Yupanqui. He received it with courage and, assembling his men, he
marched in search of the Chancas. When they heard that the Incas were
coming, they resolved to march out and encounter them, but the advance
of Pachacuti Inca Yupanqui was so rapid that he found the Chancas still
at Ichu-pampa.

As soon as the two forces came in sight of each other, Asto-huaraca,
full of arrogance, sent to Inca Yupanqui to tell him that he could see
the power of the Chancas and the position they now held. They were not
like him coming from the poverty stricken Cuzco, and if he did not
repent the past and become a tributary and vassal to the Chancas;
Asto-huaraca would dye his lance in an Inca's blood. But Inca Yupanqui
was not terrified by the embassy. He answered in this way to the
messenger. "Go back brother and say to Asto-huaraca, your Sinchi, that
Inca Yupanqui is a child of the Sun and guardian of Cuzco, the city of
Ticci Viracocha Pachayachachi, by whose order I am here guarding it. For
this city is not mine but his; and if your Sinchi should wish to own
obedience to Ticci Viracocha, or to me in His name, he will be
honourably received. If your Sinchi should see things in another light,
show him that I am here with our friends, and if he should conquer us he
can call himself Lord and Inca. But let him understand that no more time
can be wasted in demands and replies. God (Ticci Viracocha) will give
the victory to whom he pleases."

With this reply the Chancas felt that they had profited little by their
boasting. They ran to their arms because they saw Pachacuti closely
following the bearer of his reply. The two armies approached each other
in Ichu-pampa, encountered, and mixed together, the Chancas thrusting
with long lances, the Incas using slings, clubs, axes and arrows, each
one defending himself and attacking his adversary. The battle raged for
a long time, without advantage on either side. At last Pachacuti made a
way to where Asto-huaraca was fighting, attacked him and delivered a
blow with his hatchet which cut off the Chanca's head. Tomay-huaraca was
already killed. The Inca caused the heads of these two captains to be
set on the points of lances, and raised on high to be seen by their
followers. The Chancas, on seeing the heads, despaired of victory
without leaders. They gave up the contest and sought safety in flight.
Inca Yupanqui and his army followed in pursuit, wounding and killing
until there was nothing more to do.

This great victory yielded such rich and plentiful spoils, that
Pachacuti Inca Yupanqui proposed to go to where his father was, report
to him the story of the battle and the victory, and to offer him
obedience that he might triumph as if the victory was his own. Loaded
with spoil and Chanca prisoners he went to visit his father. Some say
that it was at a place called Caquia Xaquixahuana, four leagues from
Cuzco, others that it was at Marco, three leagues from Cuzco. Wherever
it was, there was a great ceremony, presents being given, called
_muchanaco_[80]. When Pachacuti had given his father a full report, he
ordered the spoils of the enemy to be placed at his feet, and asked his
father to tread on them and triumph over the victory. But Viracocha
Inca, still intent upon having Inca Urco for his successor, desired that
the honour offered to him should be enjoyed by his favourite son. He,
therefore, did not wish to accept the honours for himself. Yet not
wishing to offend the Inca Yupanqui Pachacuti on such a crucial point,
he said that he would tread on the spoils and prisoners, and did so. He
excused himself from going to triumph at Cuzco owing to his great age,
which made him prefer to rest at Caquia Xaquixahuana.

[Note 80: _Muchani_, I worship. _Nacu_ is a particle giving a
reciprocal or mutual meaning, "joint worship."]

With this reply Pachacuti departed for Cuzco with a great following of
people and riches. The Inca Urco also came to accompany him, and on the
road there was a quarrel in the rear guard between the men of Urco and
those of Pachacuti. Others say that it was an ambush laid for his
brother by Urco and that they fought. The Inca Pachacuti took no notice
of it, and continued his journey to Cuzco, where he was received with
much applause and in triumph. Soon afterwards, as one who thought of
assuming authority over the whole land and taking away esteem from his
father, as he presently did, he began to distribute the spoils, and
confer many favours with gifts and speeches. With the fame of these
grand doings, people came to Cuzco from all directions and many of those
who were at Caquia Xaquixahuana left it and came to the new Inca at
Cuzco.

XXIX.

THE INCA YUPANQUI ASSUMES THE SOVEREIGNTY AND TAKES THE FRINGE, WITHOUT
THE CONSENT OF HIS FATHER.

When the Inca Yupanqui found himself so strong and that he had been
joined by so many people, he determined not to wait for the nomination
of his father, much less for his death, before he rose with the people
of Cuzco with the further intention of obtaining the assent of those
without. With this object he caused a grand sacrifice to be offered to
the Sun in the Inti-cancha or House of the Sun, and then went to ask the
image of the Sun who should be Inca. The oracle of the devil, or perhaps
some Indian who was behind to give the answer, replied that Inca
Yupanqui Pachacuti was chosen and should be Inca. On this answer being
given, all who were present at the sacrifice, prostrated themselves
before Pachacuti, crying out "Ccapac Inca Intip Churin," which means
"Sovereign Lord Child of the Sun."

Presently they prepared a very rich fringe of gold and emeralds
wherewith to crown him. Next day they took Pachacuti Inca Yupanqui to
the House of the Sun, and when they came to the image of the Sun, which
was of gold and the size of a man, they found it with the fringe, as if
offering it of its own will. First making his sacrifices, according to
their custom, he came to the image, and the High Priest called out in
his language "Intip Apu," which means "Governor of things pertaining to
the Sun." With much ceremony and great reverence the fringe was taken
from the image and placed, with much pomp, on the forehead of Pachacuti
Inca Yupanqui. Then all called his name and hailed him "Intip Churin
Inca Pachacuti," or "Child of the Sun Lord, over-turner of the earth."
From that time he was called Pachacuti besides his first name which was
Inca Yupanqui. Then the Inca presented many gifts and celebrated the
event with feasts. [_He was sovereign Inca without the consent of his
father or of the people, but by those he had gained over to his side by
gifts_.]

XXX.

PACHACUTI INCA YUPANQUI REBUILDS THE CITY OF CUZCO.

As soon as the festivities were over, the Inca laid out the city of
Cuzco on a better plan; and formed the principal streets as they were
when the Spaniards came. He divided the land for communal, public, and
private edifices, causing them to be built with very excellent masonry.
It is such that we who have seen it, and know that they did not possess
instruments of iron or steel to work with, are struck with admiration on
beholding the equality and precision with which the stones are laid, as
well as the closeness of the points of junction. With the rough stones
it is even more interesting to examine the work and its composition. As
the sight alone satisfies the curious, I will not waste time in a more
detailed description.

Besides this, Pachacuti Inca Yupanqui, considering the small extent of
land round Cuzco suited for cultivation, supplied by art what was
wanting in nature. Along the skirts of the hills near villages, and also
in other parts, he constructed very long terraces of 200 paces more or
less, and 20 to 30 wide, faced with masonry, and filled with earth, much
of it brought from a distance. We call these terraces _andenes_, the
native name being _sucres_. He ordered that they should be sown, and in
this way he made a vast increase in the cultivated land, and in
provision for sustaining the companies and garrisons.

In order that the precise time of sowing and harvesting might be known,
and that nothing might be lost, the Inca caused four poles to be set up
on a high mountain to the east of Cuzco, about two _varas_ apart, on the
heads of which there were holes, by which the sun entered, in the manner
of a watch or astrolabe. Observing where the sun struck the ground
through these holes, at the time of sowing and harvest, marks were made
on the ground. Other poles were set up in the part corresponding to the
west of Cuzco, for the time of harvesting the maize. Having fixed the
positions exactly by these poles, they built columns of stone for
perpetuity in their places, of the height of the poles and with holes in
like places. All round it was ordered that the ground should be paved;
and on the stones certain lines were drawn, conforming to the movements
of the sun entering through the holes in the columns. Thus the whole
became an instrument serving for an annual time-piece, by which the
times of sowing and harvesting were regulated. Persons were appointed to
observe these watches, and to notify to the people the times they
indicated[81].

[Note 81: The pillars at Cuzco to determine the time of the
solstices were called _Sucanca_. The two pillars denoting the beginning
of winter, whence the year was measured, were called _Pucuy Sucanca_.
Those notifying the beginning of spring were _Chirao Sucanca_. _Suca_
means a ridge or furrow and _sucani_ to make ridges: hence _sucanca_,
the alternate light and shadow, appearing like furrows. Acosta says
there was a pillar for each month. Garcilasso de la Vega tells us that
there were eight on the east, and eight on the west side of Cuzco (i. p.
177) in double rows, four and four, two small between two high ones, 20
feet apart. Cieza de Leon says that they were in the Carmenca suburb (i.
p. 325).

To ascertain the time of the equinoxes there was a stone column in the
open space before the temple of the Sun in the centre of a large circle.
This was the _Inti-huatana_. A line was drawn across from east to west
and they watched when the shadow of the pillar was on the line from
sunrise to sunset and there was no shadow at noon. There is another
_Inti-huatana_ at Pisac, and another at Hatun-colla. _Inti_, the Sun
God, _huatani_, to seize, to tie round, _Inti-huatana_, a sun circle.]

Besides this, as he was curious about the things of antiquity, and
wished to perpetuate his name, the Inca went personally to the hill of
Tampu-tocco or Paccari-tampu, names for the same thing, and entered the
cave whence it is held for certain that Manco Ccapac and his brethren
came when they marched to Cuzco for the first time, as has already been
narrated. After he had made a thorough inspection, he venerated the
locality and showed his feeling by festivals and sacrifices. He placed
doors of gold on the window Ccapac-tocco, and ordered that from that
time forward the locality should be venerated by all, making it a prayer
place and _huaca_, whither to go to pray for oracles and to sacrifice.

Having done this the Inca returned to Cuzco. He ordered the year to be
divided into twelve months, almost like our year. I say almost, because
there is some difference, though slight, as will be explained in its
place.

He called a general assembly of the oldest and wisest men of Cuzco and
other parts, who with much diligence scrutinized and examined the
histories and antiquities of the land, principally of the Incas and
their forefathers. He ordered the events to be painted and preserved in
order, as I explained when I spoke of the method adopted in preparing
this history.

XXXI.

PACHACUTI INCA YUPANQUI REBUILDS THE HOUSE OF THE SUN AND ESTABLISHES
NEW IDOLS IN IT.

Having adorned the city of Cuzco with edifices, streets, and the other
things that have been mentioned, Pachacuti Inca Yupanqui reflected that
since the time of Manco Ccapac, none of his predecessors had done
anything for the House of the Sun. He, therefore, resolved to enrich it
with more oracles and edifices to appal ignorant people and produce
astonishment, that they might help in the conquest of the whole land
which he intended to subdue, and in fact he commenced and achieved the
subjugation of a large portion of it He disinterred the bodies of the
seven deceased Incas, from Manco Ccapac to Yahuar-huaccac, which were
all in the House of the Sun, enriching them with masks, head-dresses
called _chuco_, medals, bracelets, sceptres called _yauri_ or
_champi_[82], and other ornaments of gold. He then placed them, in the
order of their seniority, on a bench with a back, richly adorned with
gold, and ordered great festivals to be celebrated with representations
of the lives of each Inca. These festivals, which are called
_purucaya_[83], were continued for more than four months. Great and
sumptuous sacrifices were made to each Inca, at the conclusion of the
representation of his acts and life. This gave them such authority that
it made all strangers adore them, and worship them as gods. These
strangers, when they beheld such majesty, humbled themselves, and put up
their hands to worship or _mucha_ as they say. The corpses were held in
great respect and veneration until the Spaniards came to this land of
Peru.

[Note 82: _Champi_ means a one-handed battle axe (Garcilasso de la
Vega, I. lib. ix. cap. 31). Novices received it at the festival of
Huarachicu, with the word _Auccacunapac_, for traitors.]

[Note 83: According to Mossi _puruccayan_ was the general mourning
on the death of the Inca.]

Besides these corpses, Pachacuti made two images of gold. He called one
of them Viracocha Pachayachachi. It represented the creator, and was
placed on the right of the image of the Sun. The other was called
_Chuqui ylla_, representing lightning, placed on the left of the Sun.
This image was most highly venerated by all. Inca Yupanqui adopted this
idol for his _guauqui_[84], because he said that it had appeared and
spoken in a desert place and had given him a serpent with two heads, to
carry about with him always, saying that while he had it with him,
nothing sinister could happen in his affairs. To these idols the Inca
gave the use of lands, flocks, and servants, especially of certain women
who lived in the same House of the Sun, in the manner of nuns. These all
came as virgins but few remained without having had connexion with the
Inca. At least he was so vicious in this respect, that he had access to
all whose looks gave him pleasure, and had many sons.

[Note 84: _Huauqui_, brother.]

Besides this House, there were some _huacas_ in the surrounding country.
These were that of Huanacauri, and others called Anahuarqui, Yauira,
Cinga, Picol, Pachatopan[85] [_to many they made the accursed
sacrifices, which they called_ Ccapac Cocha, _burying children, aged 5
or 6, alive as offerings to the devil, with many offerings of vases of
gold and silver_].

[Note 85: Anahuarqui was the name of the wife of Tupac Inca
Yupanqui. Yauira may be for Yauirca, a fabulous creature described by
Yamqui Pachacuti. Cinga and Picol do not occur elsewhere. Pachatopan is
no doubt _Pacha tupac_, beautiful land.]

The Inca, they relate, also caused to be made a great woollen chain of
many colours, garnished with gold plates, and two red fringes at the
end. It was 150 fathoms in length, more or less. This was used in their
public festivals, of which there were four principal ones in the year.
The first was called RAYMI or CCAPAC RAYMI, which was when they opened
the ears of knights at a ceremony called _huarachico_. The second was
called SITUA resembling our lights of St John[86]. They all ran at
midnight with torches to bathe, saying that they were thus left clean of
all diseases. The third was called YNTI RAYMI, being the feast of the
Sun, known as _aymuray_. In these feasts they took the chain out of the
House of the Sun and all the principal Indians, very richly dressed,
came with it, in order, singing, from the House of the Sun to the Great
Square which they encircled with the chain. This was called _moroy
urco_[87].

[Note 86: The months and the festivals which took place in each
month are given by several authorities. The most correct are those of
Polo de Ondegardo and Calancha who agree throughout. Calancha gives the
months as received by the first Council of Lima.

22 June--22 July. INTIP RAYMI (_Sun Festival_).
22 July--22 Aug. CHAHUAR HUARQUIZ--Ploughing month.
22 Aug.--22 Sept. YAPAQUIZ (SITUA _or Moon Festival_)--Sowing month.
22 Sept.--22 Oct. CCOYA RAYMI---Expiatory feast. Molina a month behind.
22 Oct.--22 Nov. UMA RAYMI--Month of brewing chicha.
22 Nov.--22 Dec. AYAMARCA--Commemoration of the dead.
22 Dec.--22 Jan. CCAPAC RAYMI (HUARACHICU _festival_).
22 Jan.--22 Feb. CAMAY--Month of exercises.
22 Feb.--22 March. HATUN POCCOY (great ripening).
22 March--22 April. PACHA POCCOY (MOSOC NINA _festival_).
22 April--22 May. AYRIHUA (Harvest).
22 May--22 June. AYMURAY (Harvest home).]

[Note 87: The great chain, used at festivals, is called by Sarmiento
Muru-urco. See also Molina. _Muru_ means a coloured spot, or a thing of
variegated colours. Molina says that it was the house where the chain
was kept that was called Muru-urco, as well as the cable. _Huasca_ is
another name for a cable (See G. de la Vega, ii. p, 422).]

XXXII.

PACHACUTI INCA YUPANQUI DEPOPULATES TWO LEAGUES OF COUNTRY NEAR CUZCO.

After Pachacuti had done what has been described in the city, he turned
his attention to the people. Seeing that there were not sufficient lands
for sowing, so as to sustain them, he went round the city at a distance
of four leagues from it, considering the valleys, situation, and
villages. He depopulated all that were within two leagues of the city.
The lands of depopulated villages were given to the city and its
inhabitants, and the deprived people were settled in other parts. The
citizens of Cuzco were well satisfied with the arrangement, for they
were given what cost little, and thus he made friends by presents taken
from others, and took as his own the valley of Tambo [_which was not
his_].

The news of the enlargement of this city went far and wide, and reached
the ears of Viracocha Inca, retired in Caquia Xaquixahuana[88]. He was
moved to go and see Cuzco. The Inca Yupanqui went for him, and brought
him to Cuzco with much rejoicing. He went to the House of the Sun,
worshipped at Huanacauri and saw all the improvements that had been
made. Having seen everything he returned to his place at Caquia
Xaquixahuana, where he resided until his death, never again visiting
Cuzco, nor seeing his son Pachacuti Inca Yupanqui.

[Note 88: This great plain to the north-west of Cuzco, called
Xaquixahuana, and Sacsahuana, is now known as Surita. Most of the early
writers call it Sacsahuana. Sarmiento always places the word Caquia
before the name. _Capuchini_ is to provide, _capuchic_ a purveyor. Hence
_Capuquey_ means "my goods," abbreviated to _Caguey_, "my property." The
meaning is "my estate of Xaquixahuana."]

XXXIII.

PACHACUTI INCA YUPANQUI KILLS HIS ELDER BROTHER NAMED INCA URCO.

Pachacuti Inca Yupanqui found himself so powerful with the companies he
had got together by liberal presents to all, that he proposed to
subjugate by their means all the territories he could reach. For this he
mustered all the troops that were in Cuzco, and provided them with arms,
and all that was necessary for war. Affairs being in this state
Pachacuti heard that his brother Urco was in a valley called Yucay, four
leagues from Cuzco, and that he had assembled some people. Fearing that
the movement was intended against him the Inca marched there with his
army. His brother Inca Rocca went with him, who had the reputation of
being a great necromancer. Arriving at a place called Paca in the said
valley, the Inca went out against his brother Urco, and there was a
battle between them. Inca Rocca hurled a stone which hit Urco on the
throat. The blow was so great that Urco fell into the river flowing down
the ravine where they were fighting. Urco exerted himself and fled,
swimming down the river, with his axe in his hand. In this way he
reached a rock called Chupellusca, a league below Tampu, where his
brothers overtook him and killed him.

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